אבא אריכא הוא רב

Abba Arikha is a Rabbi. A) [His name is Rabbi Abba, but just as they call Rabbi Yehuda HaNasi "Rabbi" in the Land of Israel, they call him "Rab" in Babylonia (Rashbam, Pesachim 58a). And so states Rashbam in the chapter "Arvei Pesachim" (119b). And in Yevamot (57b), Shmuel said, "And Abba agrees with me." Rashi explains that it is a term of respect, as he was older than him, and thus he is called Abba, similar to the language of the presidents and Rabbi.

Thus far Rashi. And in Berakhot (47a), Shmuel said, "If these were to bring a gosling to Abba, would he not eat it?" Rashi explains that they called him Abba out of honor. And so it is written in Chullin (38a). And in Shabbat (53a), Shmuel said, "If so, Abba did not know anything about the matters of Shabbat." Rashi explains that Abba is a friend, like "Abba to the king," and as Rashi explains in Ta'anit (4:2).

And in Berakhot (60b), Rashi did not explain anything. And in Eruvin (94a), Shmuel said, "If Abba is particular." And in Pesachim (chapter 1), Rashi did not explain anything. And in Chullin (45b), Shmuel said, "If so, Abba did not know anything about treifot." Rashi explains that this is how Shmuel called him, as Rabbi was superior to him, and I heard Abba, and some have the text as Abba, my friend.

Thus, it seems that this is the correct reading in the Gemara, and Rashi explained that it means the head of the friends, that is, all the sages (so states Rash"l). And in Avodah Zarah (107a), R. Huna said to him, "Rabbi Abba permitted to acquire a straw from the wine." And in Baba Kamma (11a), Shmuel said, "Abba agrees with me," Rashi explains Rabbi. And in the Jerusalem Talmud, Baba Kamma, chapter 1, halacha 1, it states, "And Abba agrees with me, who is Abba?

Rabbi," the author of the commentary wrote that it must be Rabbi. And in Baba Kamma (62a), "And Abba did not know," and so in the chapter "Chalon" (78a). And the Tosafot in Yevamot (57b) wrote that it does not follow Rashi's explanation that Abba is a term of respect, but according to the explanation of the Arukh [see Abba and see Abaye], that this is his name, as we say in Berakhot (47) and in the chapter "HaRo'eh" (62a), R.

Kahana said, "The mouth of Abba is like one who does not taste food." And it is difficult on R. Kahana, who was a student of Rabbi, how could they call him by his name? And in part (k), it is said that Gehazi was punished for this, (from the language of "said" it implies that Rabbi Kahana said, but the text before us is R. Yochanan said, "Why was he punished?"), and perhaps R.

Kahana was a student-friend of Rabbi, as it is stated in Sanhedrin (36b) that in the Gemara of Rabbi it was necessary and not for a reasoning (so state the Tosafot). And in Chullin (38a), the Tosafot also wrote according to the explanation of the Arukh that Abba was his name, and Shmuel, who was his friend, called him by his name, and so in Arvei Pesachim and in Eruvin (as mentioned) "If Abba is particular." And in the chapter "Reishit HaGiz" (137b), R.

Yochanan said to Isi bar Hini, "Who is the head of the chapter in Babylonia?" He said to him, "Abba Arikha" (Rashi explains that he was long in his generation, as stated in the chapter "HaMaflet" 24:2) (see above Abba Shaul), he said, "It is clear that I was sitting 17 rows behind Rabbi before Rabbi, and we do not know what they said, and you called him Abba Arikha," (Rashi explains that when he was here before he descended to Babylonia, he was more important than me, as he was sitting before Rabbi and I was sitting 17 rows behind him), it is evident that Abba is not a term of respect.

However, because he called him by his name, he was not angry, but because he called him Arikha, which is a term of derision, Rabbi Yochanan himself would call him Abba, in Chullin (chapter 4, 1a), Abba from the family of the healthy.

However, regarding Rav Menuna (it should be Rav Huna), in Yoma (7:1), Rav Huna said, "Abba went to kill a soul," which was difficult, as he was his student and called him by his name (and Rashi explains Abba, Rabbi, because Rav Huna was a student of Rabbi. And in the old Tosafot, it is difficult, "But Rav Huna was a complete student, how could they call him by his name?" And it can be said that perhaps "Abba" was a term of respect, as "Avi" he calls him, so far the Tosafot).

And according to Rashi, who said that they called him Abba as a term of respect, it is acceptable so far the Tosafot. And in Pesachim (40a), Rav Nachman called Rava "Abba," Rashi explains a term of Rabbinic authority. And in Beitzah (29b), R. Nachman said about Rava bar Huna Zuti, "Abba," Rashi explains, "my friend" (see there), which from this it appears according to Rashi that they were not called by their name "Abba."].

Rabbi is called in Kahana [(Megillah 22a)].

b) His father was Ivo [(in the name of Shmuel)]. He was from the seed of Shimei, brother of King David [(see Rabbi Chiya). Rabbi Chiya and Rav were sitting at a meal before Rabbi. Rabbi Chiya said to Rav bar Pahati, Berakhot (13b, 43a, 46, 2), and in Shabbat (3, 282, 29a) Rashi explained it as a son of great ones.

And the Arukh explained it to mean a son of a Nasi, from the term "the lesser" and the "sages." Some say it is bar Pahati as it is written, "and he struck the corners of Moab"]. And his wife was causing him distress, and his son Chiya [(in the name of Shmuel)] was overturning what his father commanded him in Yevamot [(63a)] and he had a son Ivo [(in the name of Shmuel) and Rav Chanan was his son-in-law.

Rabbanan Ukva and Rabbanan Nehemiah were the sons of his daughter (in the name of Shmuel)].

3) [a)] A student of Rabbi Chiya, his uncle, the brother of his father, Ivo [(Rabbi is referred to as Rabbi Chiya Chavivi, in Eruvin (12:2) and Makkot (11:1), and Rashi explains that he was the brother of his father and mother, and the Aruch wrote that it means beloved and dear ones, or the translation is "the uncle of his father" and the letters were blended)]. And Rabbi Chiya said to Rabbi, "The son of my sister has descended to Babylon to teach judgments" [(but he did not grant him permission to permit firstborns, see Sanhedrin (5:1) for the reason)].

He was called "the son of my sister" because of his wisdom, as it is said, "Say to wisdom, 'You are my sister'" (Proverbs 7:4), and the truth is that he was the son of his uncle and the son of his sister [Sanhedrin (5), Pesachim (4), and Makkot (20:1), but since he was the son of his uncle and the son of his sister, why did R' Chiya say to Rabbi, "the son of my sister has descended to Babylon"? Rather, it is certainly because of his wisdom].

And when Rabbi Chiya was rebuked by Rabbi, he taught Rabbi all the principles of the Torah [(see above, Chiya). In Chullin (16:1) Rabbi sat behind Rabbi Chiya and R' Chiya before Rabbi, and Rabbi said to R' Chiya, "What did Rabbi say?" He said, "The reason that is not correct," and in the Jerusalem Talmud, Ma'aser Sheni, chapter Kerem Revai, halacha 8, it is stated that Rabbi had flax and was stricken, and he asked Rabbi Chiya whether to slaughter a bird and mix the seed to fix it.

And it is written there, 2b, that Rabbi was a student of Rabbi Meir. (See above, Rabbi Chiya, that the incident of the flax was with Rabbi Chiya, and he asked Rabbi). He asked Rabbi Chiya, who did not see Rabbi, "When does one accept the yoke of the kingdom of Heaven?" (Berakhot 13:2) regarding this. Rabbi said, "I found in a hidden scroll of Rabbi Chiya, and it is written there, 'Ishi ben Yehuda said, 'Shabbat'" (Shabbat 6:2, 36:2) and Bava Metzia (92:1).

Rabbi said in the name of Rabbi Chiya, 'Shabbat' (Bava Kamma 92:1, 38:1, 29:1, 138:1). b) In Eruvin (13), Rabbi said, "This that I sharpened from my friends, I saw Rabbi Meir behind him" (when I learned before him, I sat in a row behind him, Rashi) and so Rabbi Shmuel said in Perek 5 (Nedarim 51b) and we find that Rabbi said in the name of Rabbi Meir in Chullin (63b) and in Perek HaRo'eh (Sotah 21:2, and 21:1) and Pesachim (3:2) and Yevamot (13) Rabbi said, "This that I sharpened..." Tosafot Menachot (104b, R"A). c) Rabbi, a student of Rabbi, in Beitzah (22b). He said, "I was in the count of Rabbi, and from me, they counted at the beginning," Gittin (59b, R"A) Sanhedrin (36), and Rabbi asked from Rav in Horayot (11, R"B)].

Rabbi served Rabbi and Rabbi Chiya in the yeshiva, and Rabbi Yochanan served while standing [(see above, what I brought from Perek Rishit HaGiz). d) The Rambam wrote in the introduction to the Book of Knowledge that Rabbi received from Rabbi Yanai (and the Ra'avad wrote about him that he did not exist and was not created) and wrote genealogies that there is support for the Rambam who said (Yevamot 93a) that Rav Huna is like Rabbi, and Rabbi is like Rabbi Yanai (and Rabbi Yanai is like Rabbi Chiya), Rashi explains that Rosh Hashanah is like Rabbi, meaning he received from Rabbi, his teacher, and so all of them are above one another, the teacher of this one, etc. (and in Shas, it is from his generation).

However, it is difficult to understand, for in Perek Kira (39:2) Rabbi Yochanan said in the name of Rabbi Yanai, "Rabbi," from this it seems the opposite, that Rabbi is the teacher of Rabbi Yanai. And in my opinion, this is the reason that the remnant of Yosef counted Rabbi Yanai among the students of Rabbi, but it seems to me that it is a mistake and it should say, "Rabbi Yanai said, 'Rabbi'" (regarding this). e) It is written that the "K" (Kav) 32b, Rabbi and Shmuel received from R' Chiya bar Chama (regarding this, for it is false) in the year 539 (meaning he descended to Babylon in 539) and died, etc.].

4) Rabbi is a Tanna and argues, [Chulin (122b) and Bava Batra (41a) Eruvin (50b) Gittin (38b). The Aruch wrote in the entry of "Rav" that Rabbi is a Tanna and argues. The explanation of Rav Hai Gaon is that the precise language from the mouths of the Rabbis we find Rav Abba in three places: once in Berakhot (49a), Rav Abba said one must say a thanksgiving at the beginning and at the end; and in Ketubot (1:1), Rav Abba said I asked Shumchos; and in Shabbat (135b), Rav Abba said the immersion and afterwards she gave birth.

And Abba is Rav as I have explained in the entry of Abaye. In the first section, Rabbi is a Tanna and argues, he is included among Levi, Bar Kappara, Rabbi Shimon ben Rabbi, and Rabban Gamliel ben Rabbi who are Tannaim, and he is also included among the Amoraim such as Shmuel and Rav Huna the Elder and others, and no Beraita contradicts his words since he is a Tanna who argues with a Tanna.

Thus far the text. And in the entry of Abaye, he wrote: "And there are among the Tannaim who are called Rabbi in known places, such as Rav Hama said in Shabbat.

Rav Abba said in thanksgiving at the beginning and at the end in Berakhot, Rav Abba said I asked Shumchos in Ketubot." Thus far the text. And he wrote in the Book of Genealogies what the Gaon wrote in Shabbat in the first chapter, Rav Abba said the immersion, etc. I did not find it in the Gemara nor in Rashi nor in Tosafot that says Abba, but Rav Hama (and it appears similarly in the Aruch in the entry of Abaye mentioned above that the version before him was Rav Hama), and I found in another Tosefta, chapter 6 of Chulin, Rabbi Abba said this is one of the things that Rabbi Chiya said there is no answer for, and Rabbi Eliezer responded, etc., and likewise in the first chapter of Beitzah in the Tosefta, and Rabbi Eliezer the son of Rabbi Eliezer the Kappar responded.

And in Chulin in the Gemara (84b, 85a) this is one of the things that Rabbi Chiya said I have no answer for, and Rabbi Eliezer the Kappar responded to Rabbi with an answer. And in Rashi (and Tosafot) in the first chapter of Beitzah (9a) it is difficult that Rav is from Rav Chanan, even though Rav is an Amora, we ask from him (see above Shmuel) because he is the leader of all the exiles in that generation except for Shmuel.

Thus far the text. And so wrote the Maharik. And see the Book of Kiritot, the language of the teachings, Gate 3, section 141, Rabbi Chiya is a Tanna and argues in Bava Metzia (5:1), and so is Rav and Rabbi Yochanan. And it is obvious that they are not Tannaim since they are not mentioned in the Mishnah, rather they are considered important like Tannaim and can argue on the Mishnah and Beraita, etc.

And this is to us they are important like Tannaim, but Rav did not consider Rabbi Yochanan a Tanna, and likewise Rabbi Yochanan did not consider Rav as a Tanna, etc. And so Tosafot wrote in Ketubot (8:1) Rabbi is a Tanna, but Rabbi Yochanan did not regard him as a Tanna. And one does not say this about Rabbi Yochanan, Tosafot in Yevamot (7b) Niddah (23b) and so wrote the commentator in Tamid, chapter 1.]

H) His friend Shmuel. [In the commentary of Rashbam and Tosafot on the verse (K.G. Ra'ah) Rabbi and Levi and Shmuel are friends]. And Shmuel said to him, if he does not eat the oil that Rabbi Yehuda Nesi'ah permitted, it is written about you, "a stubborn elder" and I will trouble myself over it and eat [(see there). Rabbi Sherira Gaon wrote (in Yichusin) that on the day of Rabbi, Rav descended to Babylonia (for he was in Eretz Yisrael and came to Babylonia, as Rashi explains in Ta'anit 10a) in the year 570 (it should be 571) for the documents, which is the year 579 for creation, and Rabbi Shila was (see there) at the beginning among the Rabbis after Rabbi and was called the head of the chapter in Babylonia, and Rav encountered the place of Rabbi Shila and stood before him as an Amora (in Yoma 20b) and they did not recognize him and Rav translated the reading of "man" as "man," and Rabbi Shila said to him, "Let the master say 'rooster,'" and he said, "a pipe after..." He said, "Master, who is Rav that you are accustomed to translate before Rabbi Chiya, sit in your honor, for I am not worthy that you should be my translator" (see there), and when Rav Shila would depart, Rav and Shmuel were here, and Rav did not want to be the head over him, and likewise Shmuel did not want because Rav was much older than Shmuel, as we say in Bava Kamma (chapter 1) Rav and Shmuel and Rav Asi encountered in the house of Shavuot; some say in the house of Yeshua the son of Rav, Rav did not enter before Shmuel and Shmuel did not enter before Rav [Asi] and Rabbi Asi did not enter before Rav.

They said, "Who is troubled..." Therefore Rav left Shmuel in Nehardea, for it was a place [of Torah] and he distanced himself to a place where there was no Torah, and it was Sura, which is the city of Machsaya, and the Jews were numerous there, and even the prohibitions and permissions they did not know, and Rav said, "It was stated here" (and Rabbi Yochanan was in Sura, Rashi (there) and in Gittin (6a) and in Chulin (45b)) so that there would be Torah in this place, as it is explicitly stated in Chulin (110a) Rav found a valley and fenced it in (see in Eruvin in several places (6a, 100b) and when he encountered Taltalfush, we learned and taught prohibitions like a vessel and Rav bought for himself a garden in the house of Rav in the form of property belonging to a convert (see Bava Batra 54a) and there the students gathered and much Torah was established there and a court was established there, and there were two large courts in Babylonia, one in Nehardea which was already there and one in Sura where Rav was established, and this is what Shmuel said, "We do not write a prozbul except in the court of Sura or of Nehardea," and at times Rav and Shmuel would see each other and he was in Sura for twenty-four years and died at the age of three (see H.A. 579). The signature of Argiz is the place of Rav (see above Rav Hamnunah).

When the Rabbis would depart from the house of Rav, there would be many (eaters of his table) thousands and hundreds of Rabbis (in the second chapter of the judges of decrees). Rav said, "It is not permitted until I see the heads to entice them in their dreams of blessings" (N.Z. 2b). When he would arrive at Drashish, he would announce, "Who is it for the day?" (Yoma 18b) (Yevamot 37b)]. Our Rabbis in Babylonia are Rav and Shmuel [(Sanhedrin 17)] and it is called the great court [(Kiddushin in the chapter HaOmer)] Rabbi Yochanan wrote to him to advance our teacher in Babylonia [(Chulin 35b)] Rav and Shmuel and Rabbi Yochanan are called, their words are like Scripture, [another explanation: masters. (see Shmuel), and he cursed Shmuel and it was not fulfilled for Shmuel to have male children all the days of Rav (see there).

And he prayed with Shmuel in the synagogue that he frequented and sat in Nehardea (Rosh Hashanah 24b). Shmuel read upon Rav, "No evil shall befall the righteous" (P.A.T. (N.T. 1)) and in Niddah (65a) and in Yevamot (121) (and see Rav Shila and Binyamin Ganubia). Rav Kahana asked Rav, "Did the zealots not encounter him? What is the matter with a man who is completely a Rav?" (He forgot what he concluded with his teacher about this and did not know how to respond) They called Rav Kahana in a dream in the land of Yehuda, etc.

He came and said to Rav, "Thus they called me," he remembered Rav completely in the land of Yehuda, etc. (in the chapter of the burned (P.B. 1 Ra'ah)). It is written in She'arit Yosef that Rav learned with Rabbi Yitzchak bar Abdimy (see there) and with Rabbi Malchiyu (see there because he erred). Rav and Rabbi Chanina and Rabbi Yochanan and Rav Chaviva taught in the entire order of Moed all like this pair (wherever we say this pair, like each other in the teaching (all four together, Rashi, Shabbat 54) there are Amoraim who exchanged, Rashi, Sukka 4, section 2) the exchange of Rabbi Yochanan and the entry of Rabbi Yonatan, Megillah (7a) and in the Tosafot Shabbat (54b) explained that we taught this matter below, and now the Gemara ruled on its matter and said in the entire order of Moed all like this pair exchanged Rabbi Yochanan, etc., and it does not stand on the teaching of the exchange.

He said, "A person should never distance himself from the study hall even for one hour, for I and Levi were before Rabbi when he said this teaching in the evening, he said, etc. in the morning he said, etc. I am one who was in the study hall, I returned to it, Levi who was not in the study hall did not return to it," (Beitzah 24b), he said, "By the side of this pillar Rabbi Yishmael bar Rabbi Yosi prayed on Shabbat on Erev Shabbat," Berakhot (27b).

Rav B'H gave him money to buy land and he bought for himself, Kiddushin (59a), in the Yerushalmi Pe'ah in the chapter Beit Shamai, halacha 3, when Rav descended there to Babylonia, he said, "I am like Ben Azzai," there came that elder and asked them, "Did you find the slain one?" He said, etc. and he asked Rabbi, etc., and see the field of Yehoshua there, a matter like this in the Babylonian Talmud in the chapter of the heifer that was decapitated, that Abaye said, "I am like Ben Azzai," etc. and he asked one or two slain ones, etc. and he wrote that they are two separate incidents, in the Yerushalmi Megillah, chapter 1, halacha 7, Rav and Rabbi Chanina and Rabbi Yonatan and Bar Kappara and Ribi Yochanan]. P.A.T. said about him, "Remember him for good." A minister named Adrakhan loved him like Antoninus loved Rabbi, and when the minister died, Rav said, "The bundle has been torn" [(Avodah Zarah 10b)] he loved Rabbi Chanina bar Shilat like a father loves a son [(see there)].

5) [A) The Sifra and the Sifrei are attributed to the Rabbi (see Rambam in his introduction to Zeraim and in Beit Sefer, and Abarbanel in the introduction to Nachalat Avot and in Shivtei Emunah, Path 18). He wrote in the introduction to Midot Aharon that it seems they learned this from what is stated in Berakhot (18b), "He struck the lion on the snowy day," which is taught in Sifra of the House of Rabbi (as explained by Rashi in Tikkun), on the day of the fast.

And Rashi, in his commentary (Sukkah 56a), did not hold this way, for he wrote that the Tanna of the House of Rabbi refers to a Baraita that is mentioned in Tikkun, that the Sifra of the House of Rabbi was called so because it was commonly spoken by all the students of his study hall. And from his words in Gitin (67), it appears that he holds that Rabbi Akiva was his colleague, who brings in the name of Adran, etc., that he made coins and arranged the Midrash Sifra and Sifrei by themselves and taught them to his students, etc.

And in the chapter of the choked ones, the Mishnah is stated as Rabbi Meir, the Tosefta is stated as Rabbi Nathan, and the Sifra is stated as Rabbi Yishmael (see above on Rabbi Akiva). They wanted to learn from him some sages whose compiler was Rabbi Yochanan, and in my opinion, they erred in this, for it is necessary to explain the Sifra as Rabbi Yishmael, just as we explain the Mishnah as Rabbi Meir, which means that Rabbi was arranging Mishnas when he taught a plain Mishnah, he taught it according to Rabbi Meir.

So too, the Sifra as Rabbi Yishmael, whose compiler was the author of the book, when he taught the Baraita plainly, he taught it according to Rabbi Yishmael, and Rabbi Yishmael said it according to Rabbi Akiva.

Thus, he concluded. And see in the book Tehillat Chochmah, on page 32, that the Sifra of the House of Rabbi is the Tikkun, and the other books of the House of Rabbi are from "and they sent from the camp" until the end of the book, thus he concluded. And see Rashi in Berakhot (4a) who explained the book "and He spoke" and "these are the words." B) In Beit Sefer, Rabbi is a colleague according to Rabbi Yishmael bar Ilai and a colleague of the Mekilta (see Rabbi Oshaya).

C) In Tosafot Sanhedrin (17b), it is stated that the sayings of the House of Rabbi are from the name of Rabbi, and in the book HaShailah in Bava Metzia, and in the chapter of Beit Kor, it challenges Rabbi from the sayings of the House of Rabbi. And see Ashri in the chapter of Kira and in the book Tehillat Chochmah, section 3, chapter 2, section 152, that the sayings of the House of Rabbi are indeed Rabbi himself.

And in Hilchot Olam, it is written that the sayings of the House of Rabbi are not Rabbi himself but the study hall, and so too it is written in the book Tehillat Chochmah, section 3, chapter 1, section 30, that in the House of Rabbi, it is not Rabbi himself but the study hall. D) In Shulchan Aruch, section 6, in every place where it is said in the Talmud "and the master said," it is Rabbi, thus he concluded.

It is also brought in the gloss in the introduction of the Rambam to the order of Zeraim:]

7) Ten measures of piety he would practice. [a)] He would not see beyond four cubits [(see above, Shimi)]. [b)] He did not walk with his head uncovered. [c)] He would fulfill three meals. [d)] He would focus his heart in prayer. [e)] He did not look sideways. [f)] He would surround himself in a way that would not burden the congregation. [g)] He did not eat at a meal of permission [(P.G.H. 35b). And it is written there in the genealogy in the gloss, letter Resh], this is incumbent upon every Torah scholar.

And it seems that it is stated in the Midrash Eicha on the verse "and he ground in the dust" [(and in the Jerusalem Talmud at the end of Ta'anit)] that a certain Rabbi who would eat all delicacies of the world would eat dust to fulfill what is said "and he ground in the dust," and I said as a sign, "bring forth the lip and bring in the lip at the end" [thus far]. And behold, at first glance, it would seem that this was done by a Rabbi throughout the year after his eating, not only on the eve of the Ninth of Av; otherwise, it would not be considered sufficient to count as measures of piety.

However, in the Magen Avraham, in Orach Chaim, section 562, it is written that this was done on the eve of Tisha B'Av. And the Beit Yosef in the aforementioned section in the name of the Ramban in the book "Torat HaAdam" and in the glosses of Maimonides states that this was done by Rabbi Yochanan ben Zakkai, not by a Rabbi. Indeed, I saw in the Rokach, may his memory be blessed, in the Midrash Eicha that Rabbi, when he would eat the meal of Tisha B'Av, would take a piece of bread and dip it in dust, etc., and so did the Rabbi in the Jerusalem Talmud [thus far]. [h)] And anyone who insulted him would go to appease him. [As it is stated in Yoma (7:1) that a certain butcher sinned against him and went for twelve months without coming, and when he reached the eve of Yom Kippur and did not come, he said, "I will go to appease him." He encountered Rabbi Huna who said to him, "How are you going?" He said, "To appease so-and-so." He went, "My father is going to kill a man." He went and called out, "My father, go!" He said, "I have no matter with you." He was arguing, the head of the knife slipped from his hand and killed him.

And it is written in the Chiddushei Aggadot that the butcher was punished for sinning against the Rabbi and not appeasing him, even though he called him 'father' by name [thus far]. This is according to the version of the Gemara that the butcher called him 'father,' even though Rashi explained that 'father' is a term of respect, etc.

Nevertheless, the butcher should have called him 'Rabbi,' and it is clear.

Furthermore, there, the Rabbi would stop the order before Rabbi. Rabbi Chiya came and returned to the beginning, Bar Kappara returned to the beginning, and so did Rabbi Shimon bar Rabbi, etc. Rabbi Chiya bar Abba came and said, "All who come should return to the beginning." Rabbi Chiya took a matter with him, and Rabbi went to him for twelve days of Yom Kippur and did not appease him. And the Gemara asks, "But one does not need to request more than three times." And it answers, "Rabbi is different" (he was stringent upon himself, Rashi).

And Rabbi Chiya, how did he do this? For all who overlook their traits, all their transgressions are overlooked. Rather, Rabbi Chaniya saw a dream regarding Rabbi that they raised him on a beam, and since they raised him on a beam, he was the head. He said, "I will push away and not be pushed away" (Rashi explains that Rabbi Chiya was Rabbi, and when he saw this dream regarding Rabbi, he feared death, for no kingdom touches its fellow.

He said, "I will push away from here and flee to Babylon, and there I will be a head and will not die because of him." And the Bach explained that when Rabbi is the head of the yeshiva, he will have the needs of the congregation upon him and will not be able to learn, see Orach Chaim, section 746). [i)] And his voice was pleasant, and he would rise to translate. [j)] And he was accustomed to tzitzit and tefillin. [The Rambam wrote in chapter 2 of the laws of opinions that they said about Rabbi that he did not engage in idle conversation all his days. And in the Kesef Mishnah there, in the chapter of the old, I found this regarding Rabbi Yochanan ben Zakkai, but regarding Rabbi, I do not know his place now [thus far].

And he wrote in the responsa of the place of Samuel, section 65, and it is clear that he is in the first chapter of Chagigah (5b) that it teaches a person what he will speak. Rabbi said that even excessive conversation between a man and his wife, etc., and he wondered about the Kesef Mishnah why he did not say that Rabbi Eliezer did not engage in idle conversation, which is brought in the aforementioned chapter of the old before Rabbi Yochanan ben Zakkai.

And this is not a wonder, for Rabbi Yochanan ben Zakkai preceded Rabbi Eliezer, who was his student. In the Jerusalem Talmud, Nedarim, chapter 9, halacha 3, one came to judge before him with a certain rich man, and the rich man did not want to because of the pride of his wealth and cursed him. Immediately, a royal decree went out to take all that he had for the king's treasury, and he came before Rabbi to pray for him, and so he did, and it was returned to him.

He was of a mind that even though he washed his hands, he ate with a cloth. Chullin (107b). And in the end of the Kometz. When he would go out to the field, he would say, "My soul is in danger of death," etc.

Yoma (6:2)].

(30) The Rabbi lived many years until he saw his grandson Shimi, the son of his son Chiyya [(see there)]. And it is written in the Kiryat Sefer, part three, section 63, that the Rabbi is Rabbi Abba mentioned in the Zohar, who lived four hundred years. And in another Kiryat Sefer, according to the correction, he lived one hundred years, and he was the teacher of Rabbi Chiyya in this wisdom and subsequently served Rabbi and Rabbi Chiyya.

And in an ancient manuscript, it is written that the Rabbi lived three hundred years. The matter is perplexing; if he lived such a long life, why is his memory not mentioned during the times of the earlier Tanaim? (At the end of the book Yonat Elim, wherever it is stated that the Rabbi was silent [Sukkah 7, 21; Bava Metzia 97, 21], he should have responded according to the secret, as he was a prominent student of Rabbi Shimon bar Yochai, one of the masters of secrets, and he did not want to reveal it.

And there is a textual error there: instead of Rabbi Abahu, it should be Rabbi Abba. It is written in the responsa of Choshen Mishpat, section 162, and although I have hesitated regarding this, since he weighed and deliberated in Beitzah (6, section 1) why he was silent, this means that even in revealed matters he should have responded, and for this reason, it is not difficult from Bava Kamma (11, 1) that his silence is not a legal matter.

And it can be said that indeed we do not rule halachot based on secrets, for in many places we do not hold like Rabbi Shimon bar Yochai. In Sanhedrin, in the chapter of the damages, it is stated that both of them died, etc., the Rabbi was silent. And in the Tosafot in Bava Batra (62, 1), the Rabbi was silent at times because he did not feel it necessary to respond to him, and at times he agreed with his words.

And in the Asheri, in the chapter of the seller of the house (1, section 1), the Rabbi was silent because he did not feel it necessary to respond to them. What Rabbi Sheshet said about the Rabbi, when he was lying down and Rabbi said to this teaching, it is not for disgrace but rather a great praise (see there at length). In the Zohar, in Bereishit (above), Rabbi Shimon bar Yochai called his son and Rabbi Abba Peniel].

(10) [When Rabbi Yitzchak bar Bisna passed away, he decreed that myrtle and palm branches should not be brought in procession before grooms throughout the year. And one broke through the fence and was bitten by a snake (see there). When they told Rabbi Yochanan, "Your soul is at rest," he tore upon himself thirteen garments. He said, "A man who was afraid of him went away" (see there), and Shmuel tore upon himself twelve garments (see there).

Rav Adda bar Ahava was at his burial and tore upon himself (see there). The grave of Rav was filled with earth from the day of his death. They said to Shmuel, and he said, "They did well, for the ground is not forbidden," Sanhedrin (57b). His grave was eighteen cubits long (Geonim's explanation).

There, the soul of Ariyuch, king of Elasar, was reincarnated (see Shmuel). His soul was reincarnated in Rashi (see above, Part 1, D'var Torah 565)].

1) a) Rabbi and Rabbi Yochanan, the halacha follows Rabbi Yochanan (as noted) except for three cases, in Beitzah (4a), and the responsa of Chavot Yair wrote that this is new, that Rabbi Yochanan wrote to precede our Rabbi, and also Rabbi is a Tanna, and he did not say so regarding Rabbi Yochanan as mentioned above (as noted). b) Rabbi and Rabbi Chanina, the halacha follows Rabbi (see Kiritot 1:3, Shabbat 21b). c) Rabbi and Levi, the halacha follows Rabbi, since Levi was subordinate to Rabbi Chanina as is evident in the chapter of the one who carries (Kiddushin 103), therefore if the halacha follows Rabbi against Rabbi Chanina, certainly against Levi (see above regarding Levi who appears there to not be subordinate), and see the responsa of Ralbach, section 11, and so too Tosafot in Bava Metzia, chapter of the gold, regarding acquiring in the vessels of the buyer. And it was written in the responsa of HaKadosh, part 2, section 63, that the Rif and the Rosh wrote the halacha follows Rabbi because Rabbi is in accordance with the Tanna Kamma, and Levi is in accordance with Rabbi Yehuda.

Furthermore, the conclusion of the discussion is that the halacha follows Rabbi, and when they came to rule according to Rabbi Nachman against Rav Sheshet that one does not acquire with fruits, they wrote that the halacha follows Rabbi Nachman in the law, and Rabbi Shimon in the prohibition, and furthermore that the conclusion is according to Rabbi Nachman, and since they did not write regarding Rabbi and Levi that the halacha follows Rabbi, it implies that the matter was not clear to them. And Tosafot wrote that it implies that the halacha follows Rabbi since it says to exclude Levi, and furthermore Rabbi Nachman in the chapter of the sender holds like Rabbi and did not write because Rabbi is in accordance with the Tanna Kamma, as the Rif and the Rosh wrote.

One should question the opinion of Tosafot if they hold that in general the halacha follows Levi, and therefore even if Rabbi comes according to the Tanna Kamma, the halacha follows Levi, just as if Abaye were according to the Tanna Kamma and Rava according to Rabbi Yehuda, the halacha follows Rava according to the majority of the poskim. And in the Beit Yosef, Orach Chaim, section 669 regarding the crowns of grooms, he ruled like Levi against Rabbi, and see there. d) Rabbi Huna and Rabbi, the halacha follows Rabbi (see Hilchot Olam, part 2, chapter 2, law 35, and in Kiritot, gate 3, page 35).

And it is simple that Rabbi Huna was a student of Rabbi. e) The halacha follows Rabbi in prohibitions, in Bekhorot (49b) except for that law (there). In Rashi on Pesachim (76a) although we hold like Rabbi in prohibitions, in this matter we hold like Shmuel, as it is taught in two Mishnas in accordance with him. And in Tosafot, chapter A"Z (29b) there are those who rule in this matter like Shmuel, although we hold like Rabbi in prohibitions.

And regarding the fact that we hold like Rabbi in prohibitions, see the Asheri in Bava Kamma, chapter 4, and in Tosafot in Eruvin (43a, Avodah Zarah 2b) and at the end of all roofs, Makkot (8b), see Niddah (24b). f) Shabbat (22a), Abaye said, all matters of the master are like Rabbi except for three, there (40a) and in the chapter according to the verse (101a) that Rabbi holds stringently even where it is refuted, and in Tosafot in Eruvin (93b) that in Eruvin and mourning we hold leniently even against Rabbi, and in Eruvin (60b) Rabbi and Shmuel disagreed, and Shmuel himself said the halacha follows Rabbi (see Shmuel). g) And where Rabbi and Shmuel disagree regarding a matter concerning prohibition and monetary matters, it is uncertain how we should rule. h) In the Jerusalem Talmud, chapter of the one who sees, Rabbi said one must say "you," and Shmuel said "one need not say 'you,'" it is uncertain if the general rule that the halacha follows Rabbi in prohibitions is found in the Jerusalem Talmud (see responsa of HaKadosh, part 2, page 63). And it was written in the responsa of Chavot Yair that it seems to me that if there is a doubt, we follow Rabbi, for he was at least greater than Shmuel, in Bava Kamma (chapter 2) and Chulin (35b).

And furthermore, we hold like Shmuel in law is not agreed upon by all. And see Zevachim (38b), Chulin (52b), Niddah (24b), Tosafot in Kiddushin (23b). Also in what the Ran wrote at the beginning of Nedarim regarding a hand for consecration. Also in chapter 11 (Daf 8b) and the last responsa in Maharit and in Tuv Ta'am in Berachot chapter 8, Mishnah 4, Shevuot (43b).

And see in Beit Yosef, Choshen Mishpat, section 167 regarding the dispute of Rav Sheshet that the law of Shemitah regarding money is considered a prohibition, thus it is written. i) We hold the halacha follows Rabbi in prohibitions, that is regarding Shmuel alone, but here Rabbi Yochanan who we hold like him regarding Rabbi stands like Shmuel (Tosafot Shabbat 53a), in Kiddushin (79b) in Tosafot, the phrase "and the halacha follows Rabbi," although we hold the halacha follows Rabbi in prohibitions, he needed to rule like Rabbi because there are Amoraim who ruled like Shmuel.

11) [The students of the Rabbi, his teachers, and his companions].

[And know that wherever I have written simply without a circle, it refers to the number of Sh'arit Yosef, and wherever I have written alongside it "l'ma'ze," it means I did not find his mention in the Shas there. And wherever I have written "l'ma," it means I did not find that it was said in the Shas in the name of a Rabbi. And wherever I have recorded a half circle, it refers to what has been omitted from Sh'arit Yosef and the genealogies.] Rabbi Abba bar Yaakov, Rabbi Abba bar Zavda (as noted, for he was not his student), (Rabbi Abba bar Hamnuna), Rabbi Abba bar Huna said Rav (so too the genealogies l'ma), (Rabbi Abba bar Mina), (Rabbi Abba bar Mamal), Rabbi Abba bar Avina, a student of Rav (so too genealogies l'ma, and perhaps he is Bar Bina mentioned in the Jerusalem Talmud).

Rabbi Abba (genealogies l'ma), Rabbi Abba bar Yonah in the name of Rav (so too genealogies l'ma, and perhaps he is Bar Mina mentioned above), Rabbi Abba bar Tavla in the name of Rav (so too genealogies l'ma, and it is a typographical error). Abba bar Huna (genealogies perhaps he is Bar Huna mentioned above). Rabbi Abba bar Rav Yehuda in the name of Rav (so too genealogies l'ma). (Rabbi Abba bar Ilai). (Rabbi Abba bar Chana in the name of Rav, and Rav said in his name).

Rabbi Abba bar Kahana (genealogies l'ma). (Rabbi Abba bar Chiya above regarding Rabbah). Rabbi Abba bar Yitzchak said Rav (so too genealogies l'ma). Rabbi Abba Kahana during Rav's time (genealogies l'ma), (Abaye said Rav, perhaps Abaye the elder). Avital the scribe in the name of Rav (genealogies l'ma), (Abimi Notai in the name of, Rabbi Avin and Rabbi Avin bar Rav Ada said Rav and in the name of Rav, indeed they spoke with Rava, thus he is not a student), Rav Ada bar Matna (erred) Rav Oshaya. (Rav Acha bar Rav).

Rav Acha bar Oira (l'ma). Rav Acha Kartigena (l'ma and erred, it should be Ada). Rav Acha bar Rav Huna (erred). Rav Acha bar Yaakov (doubtful, indeed it appears so in Rashi Berakhot (22a) that he said in the name of our Rabbi, Rashi explained Rav, but it is difficult that he was a student of Rav Huna).

Rav Acha bar Ada. (Rav Acha the brother of Abba Abba of Rabbi Yirmiyah as noted). Rav Acha bar Dala (as noted). Rav Achadbuya bar Ami (erred). Rav Achadbuya bar Matna. (Rav Achadbuya).

Rav Achadbuya bar Avin said Rav (genealogies l'ma). Rav Achi (l'ma), (Ivo his son, Ivo the son of his daughter). Rav Idi bar Avin (erred). (Rav Ida), Rav Idi the father of Rabbi Yaakov (l'ma) Rabbi Ila. (Rabbi Ila bar Rav Shmuel bar Marta as noted), (Rabbi Isi bar Hini during his time, Rav Itai). (Rabbi Elazar ben Padda). Rabbi Ilai, Rabbi Ami (l'ma).

Rabbi Ami bar Yudan (as noted). (Rabbi Ami bar Kercha, Rabbi Ami bar Yehezkel). Rabbi Asi (l'ma), Rabbi Asi a student of a colleague, (Rav Ashi the elder), Ashian bar Nedavach in the name of Rav (genealogies l'ma), Rabbi Ba the Jerusalemite (see Abba), Rabbi Bon. (Bibi bar Gozlan. Rabbi Bisna), Benjamin Ganubia, Rav Bar Dala bar Tavyomi in the name of Rav, (Rav Baruna). Rav Baruka said Rav (genealogies l'ma), (Rabbi Baruchia), Gurin bar Astin, Rav Gidal. (Rav Gidal bar Menashi and it is doubtful there).

Gidal bar Benjamin, Rav Gamda (erred). Ganiva, Gardask ben Dari in the name of Rav (so too genealogies erred). Rav Dimi (l'ma). (Rav Dimi bar Shishna, N'ah bar Chinana), Rav Dimi bar Yosef (l'ma), Rav Dala bar Tavyomi. Rav Daniel bar Rav Katina, Daru bar Pappa, Rav Huna, (Rav Huna bar Ashi), Rav Huna bar Chiya the father of Levi a student of Rav (genealogies l'ma as noted).

Rav Huna bar Tahlifa (erred). Rav Huna bar Hilma (l'ma). Rav Huna bar Rav Katina (l'ma). Rav Hilma (l'ma).

Rabbi Hillel during Rav's time (genealogies l'ma and as noted that he erred). (Rav Hamnuna). Rav Hamnuna the elder (and it is doubtful). Rav Zavdi during Rav's time (genealogies l'ma, and he said in the name of Rav Huna as noted). Rav Zavid (erred).

Rav (or Mar) Zutra bar Tuvia. Rabbi Zeira (and it is doubtful), (Rabbi Zerikan from Tiberias in the name of Rav). Rav Chaviva (doubtful and l'ma). (Rav Huna. Rabbi Chiya his teacher).

Rav Chiya bar Ashi. (Rabbi Chiya bar Asi), Rabbi Chiya bar Yosef. Rabbi Chiya Katospah, Rabbi Chiya bar Rav, Rabbi Chiya bar Kahana (l'ma). (Rabbi Chiya of the village of Tachumin, Rabbi Chiya bar Abba the Kohen said Rav, Gittin (38b) and it is doubtful if he was his student, Rabbi Chiya bar Matna, Rabbi Chiya bar Avin and it is doubtful), Rav Chinana bar Kahana. Rav Chinana bar Shalmai, (Rav Chinana bar Shila, Rav Ahavu as a son.

Rav Chinana. Rav Chinana bar Yehuda and it is doubtful (see Rav Chana bar Yehuda). Rav Chalbo (as noted). Rabbi Chalbo bar Hanan.

Rabbi Chalapata of the men of Huna or Chifa). Rav Chalkiya during Rav's time (genealogies l'ma), Rabbi Chalkiya the father of Rabbi Menyamin during Rav's time (genealogies l'ma), Rav Chama bar Guriya. (Rabbi Chama bar Bisa the father of Rabbi Hoshaya, Rav Chana bar Yehuda and it is doubtful). Rav Chana bar Yiba during Rav's time (genealogies l'ma and erred). Rav Chani bar Rava (Sh"Y erred), (Rav Chanina, Rav Chanina bar Chama as noted if he was his teacher), Rav Chanina bar Avdimi, Rav Chanina Shalqa during Rav's time (genealogies l'ma) Rav Chanan bar Rava, (Rav Chanan bar Rav Chisda and it is doubtful), Rav Chanan bar Abba (as noted), Rav Chanan bar Matna (l'ma perhaps it is a typographical error and it should be Rabbi Chiya bar Matna mentioned above), Rav Chanan bar Ada (l'ma), Rav Chinana the elder in the name of Rav (so too genealogies l'ma), (Rav Chinana bar Kahana, Rav Chananel), Chasa during Rav's time (genealogies erred), Rav Chisda, Rav Chisda bar Avdimi (l'ma), Rabbi Talah a student of Rav (genealogies typographical error) (Rabbi Tavla), Rabbi Yashiya. (Yiba the father of Ashian bar Nedavach, Rabbi Yiba the elder), Rabbi Yiba bar Yosi, (Rabbi Yehuda the Nasi his teacher), Rav Yehuda, Rav Yehuda bar Ashi, Rav Yehuda bar Abba said Rav (genealogies l'ma), Rav Yehuda bar Yehoshua ben Marta a student of Rav (genealogies l'ma and erred), Rav Yehuda bar Rav Shilat (l'ma), Rav Yehuda bar Rav Shmuel bar Shilat. (Rav Yehuda bar Rav Shmuel), Rav Yehuda bar Zavdi, Rabbi Yosi ben Shaul (erred), (Rabbi Yosi bar Bon, Rabbi Yosi bar Menisha above regarding Yosef), Rabbi Yosi bar Natan during Rav's time (genealogies false), Rav Yosef in the name of Yosef the man of Hutzal, Rav Yosef bar Rav Menashe (Menashe from Duvil) a student of Rav (genealogies l'ma), above regarding Yosi, Rav Yosef bar Yehuda, N'ah Yosi (l'ma, for Rabbi Yosi ben Yehuda was a Tanna), Rabbi Yanai (above regarding whether he was his teacher or student, and in my opinion he erred), Rabbi Yaakov bar Abba (Rabbi Yaakov bar Ada bar Atalya, Rabbi Yaakov see Rav Nachman), Rabbi Yitzchak bar Avdimi (his teacher or student), Rabbi Yitzchak bar Shmuel (bar Marta), Rabbi Yitzchak Kasqasa (l'ma), (Rabbi Yitzchak bar Ashi), (Rabbi Yitzchak bar Ada), (Rabbi Yitzchak bar Yonatan), (Rabbi Yitzchak bar Abba bar Machsiyah), (Rabbi Yirmiyah bar Acha), Rabbi Yirmiyah of Bira (l'ma).

Rabbi Yirmiyah. (Rabbi Yirmiyah bar Abba as noted) Rav Kahana bar Tahlifa (l'ma) and so the genealogies wrote in the name of Rav (l'ma). Rav Kahana a student of a colleague, Rav Kahana bar Matna (l'ma) (Rav Kahana bar Malchiyu his teacher (Rav Kahana bar Malchiya in his name). (Rav Kahana his teacher). Levi bar Boti (l'ma) (Levi argues with him). (In the name of Rabbi Meir above). (In the name of Mivug), Rav Malchiyu (erred), Rav Menyumi bar Chalkiya during Rav's time (genealogies l'ma), Menyamin Saksa a student of Rav (genealogies see Benjamin Ganubia). (Rav Menashe bar Zavidi and it is doubtful), Rav Menashe bar Yirmiyah, Rav Menashe bar Shigubli.

Rav Menashe bar Tahlifa (and it is doubtful), Menashe bar Menachem during Rav's time (genealogies l'ma). Mar bar Rav Ashi (as noted), Mar bar Rav Ashi the elder (but it is doubtful from where it is known), Rav Mari bar Rav Kahana (l'ma, meaning that Rav Kahana his father was a student of Rav). (Abba Mari), Rav Matna, Rav Nedavach (and genealogies wrote Ashian bar Nedavach) a student of Rav (l'ma, above regarding Yiba his father-in-law), (Rav Nachman bar Rava), Rav Nachman bar Rav Zavda, Rav Nachman bar Natan (genealogies, also Sh"Y brought him among the students of Rav and l'ma).

Rav Nachman. Rav Nachman bar Yitzchak said Rav (and it is doubtful that he was a student of Rava). Rav Nachman bar Guriya a student of Rav (genealogies l'ma), Rav Natan bar Abba (and the genealogies omitted), (Rav Natan bar Avin), Rav Natan bar Menyumi a student of Rav (genealogies l'ma), (Rabbi Simon the brother of Rav Yehuda bar Zavdi), Rabbi Oira (erred), Ulla (and it is doubtful because he was a student of Rabbi Eliezer), Rav Amram, Rav Anan bar Rava (or Rav). (Rav Anan).

Rabbi Pinchas (erred), Rav Pappa the elder. (Rabbi Parnach). (In the name of Reuven Itztrabuli as noted), Rav Bar Sheva (erred). Rava bar Yonatan (l'ma). (Rava bar Bina). Rava bar Rav Shila (l'ma). Rabbah bar Shilat during Rav's time (genealogies l'ma).

Rabbah the son of B'Ch (it seems he is his colleague). Rabbah Karachinai (l'ma). Rabbah bar Lima. Rabbah bar Abba.

Rabbah bar Rav Huna. Rabbah bar Chinana the elder. Rabbah bar Rav Ada (and it is doubtful). Rabbah bar Tahlifa (erred).

Rabbah bar Machsiyah. Rabbah bar Tuvia (bar Yitzchak), (Rabbah bar Yitzchak. Rabbah bar Yirmiyah in his name. Rabbah bar Yosef.

Rabbah bar Chiya Katospah. Rabbah. Rabbah bar Isi). Rabbah bar Baruna a student of Rav (genealogies l'ma). (Ravin above regarding Avin).

Ravin the elder. Ravin bar Rav Ada (see above the head of the index). (The father of Ravina in his name). Rakhish bar Pappa. Rami bar Chama (erred).

Rami bar Rav. Rami bar Rav Yehuda (Abba Shaul and it is doubtful), Rav Shila bar Avin, Rav Shila bar Abimi (erred), (Rabbi Shila), Rav Shimi bar Chizkiya, Rav Shimi bar Chiya, Rabbi Shlomiya during Rav's time (genealogies l'ma), (Shmuel asked him and his colleague). Rav Shmuel bar Yitzchak, Rav Shmuel bar Marta, (Rav Shmuel bar Shilat). Rav Shmuel bar Guriya (genealogies l'ma), (Rav Shmuel bar Inaya, Rav Sheshes in his name and he was a student of Rav Huna his student).

Rav Tahlifa bar Avdimi (as noted)].